Wichita eagle. [volume] (Wichita, Kan.) 1886-1890, 1887-10-12
ADDRESS TO THE UNITARIAN SOCIETY.


The Rev. Efinger, of Chicago, who al
dressed the Unitarian society in the city at
the Sons Of Herman hall, spoke from the sub
ject: "Ihs Destroyer and the Builder" The
in the course of his remarks said:
''Our pioneers OF religious thought must
consent to have their work OF opening the
way for other minds supplemented by that of
the builders. Who would fam use the new
thought, the larger generalization, as foan-
ds,ions on which TO build the new moral life,
the broader, better character, and culturea
when to the spirit Of courageous denial,
OF that which is false and unreasonable, is
added the spirit of earnest affirmation of
positive faith III the essential truths of re-
ligioD, the true balance is struck.
The danger to higher Interests lies In carry
ing our love Of denial 100 far, in cultivating
that habit of destruction which will unfit US
for the practical work OF Righteousness
which needs the strength Of cur hands and
the faith OF our hearts.
There can be no doubt that this is one Of
the chief dangers of the new Professionalism
of this age. We are mos thy known by out
siders as those who don't believe certain
things Who don't believe in the diety of
Christ or the infallibility of the bible,
or the vicsrious stonement, or everlasting
punishment, or some article Of common be-
lief. And many OF US seem to know ourselves
only by this popularity.
We are certain we don't believe the doc
trines called orthodox and here We stop.
Concerning what We 10 believe there is Just
vagueness and uncertainty.
This is partly due TO tue fact that we have
no authoritative creed, no catechlsm which
we learn Ia childhood and reiterate through
youth and maturity, giving US definite
information as 10 the chief end Of man:
he purposes and DEGREES of God; our duty
and destiny In time and eternity.
But after all our lack Of positive belief is
chic fly due TO tie fact that We have cultivat-
ed the spirit Of criticism and the love of de-
that our attention has been called
chiefly to the negative rather than to the
positive side OF any religious faith.
The circumstances OF our hlstOrj have In
some measure necessltated this. We have
been the protestants of the proteStants-
forced at every step to give the word of de-
MEL TO some doctrine for which
we could see no sufnclent
for our rights of reason and private judg
ment.
The field was already occupied at our COM
iOg by we'll drilled fol- ces, entrenched behind
deep rooted ideas aud long established forms.
The whole machinery Of religious life of
was cast IN the mold OF what Is
termed Ortho6 oxy, when but a siFgle voice
could be heard here and there rpIifted In
earnest protest. What else could be done
but reiterate denial, to strive to give
emphasis and power to the protest
that conscience ana reason strongly d.maud
ed. We have been compelled by constant
and bitter opposition 20 tent much upon the
field of battle, to spend much of our time in
giving reasons for our rejection of what our
neighbors deemed absolutely essential doc
trines of religion. Be,ides this we all know
how much easier it is to deny than to affirm,
to pull down than to build up It is easier
TO deny the doctrine Of the fall OF man from
= sra5e of primitive perfection and his con-
sequent total depravIty than it Is to affirm,
lus6 what is true respecting his origin and
the powers ard capacities OF human nature.
1t is easier TO deny the doctrine OF endless
punishment as opposed TO every generous in
,tinct of the human heart al d wholly az var
ance with the Divine Goodness, than it is 10
state the law OF retribution, and cause our
selves and others to see how impartial and
,easele:s is this law in its o. eratlons
The idea of the trinity Of three PERSONS in
)ne person may be in moment rejected
A child's knowledge Of arithmetic is sufficient
20 authorize the negative of such a PROPOSE
ion.
But as o say ing what God is, and how He
exists, the wiser men are the more SLOW they
ire to speak in any tone of dogmatism. The
more intelligent men grow the les garrulouS
hey become over the great open questions of
he soul Only the ignorant and unreason-
ng can dogmetlze on such subjects. We
must wait for fuller revealIngs OF science,
'or new JrIumphs OF the intenect, and new
OF the spiritual nature, before
many of the questions which theology has
settled for Us can be answered 10 our salts
faction
But beside this intellectual reason is there
not also g moral reason for our slowness in
:dvanciDg to that position Cf practical at
irmatiou which it is so desirable TO attain
The practice always halts behind the theory
the real behind the ideal Our wills are SO
mastered By habit and by passion that we do
not go forward to do the bidding OF the
higher truth, even after it is fully revealed
20 Us. 1t is far easier to follow out noble
ines of thought than it Is to give them prac-
,icai Illustration in our daily lives Z asIer TO
hold high, beautiful theories respecting truth,
md virtue than IL Is TO live them. Time and
treDgth, courage aud experience, consecra
ion and culture are necessary to enable Us
o translate into human life the principles of
ruth and right.
But, however great the difficulties in our
way, however arduous the task of construc.
op, Of emphasizing the affirmative aspect
# our religion, eff emoodyiug its truth in our
ives, it becomes duty more and more ur-
ent as the years go On to believe something
a the firft place, and then state In as clear
words as we can what We believe ami to do
that we can 10 put our faith into the real
lie OF the world.